First comes butter, and then the milk? It seems pretty paradoxical statement to our Mayaic or worldly intellect (ਆਕਾਰੀ ਦੁਨੀਆਂ)! Because, our Maya intellect is most familiar with the opposite: first milk, and then comes the butter after churning the milk. The majority of us abide in this state.

However, first comes butter, and then comes the milk is the talk of the Formless State (ਨਿਰਾਕਾਰੀ ਦੁਨੀਆਂ) – the Realm free of the Maya’s influence, in which the “rare” Men of Truth (the Guroos, Bhagats…) abide. And there is no contradiction there. Then, what is it that the Gurbani is trying to tell us here in this verse: “ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥: Prathme maakhanu pachhai doodhu“?

First, it was the “Baanee” (or Bani-ਬਾਣੀ) that came directly from Parmeshar (“ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ”) to the Men of Truth (the Guroos, Bhagats…) as mere butter (Unalloyed, free of Maya: completely free of Lassee or Chcaachh (whey-ਲੱਸੀ, ਛਾਛ…). Since the “Baanee” came to them directly from the Parmeshar (who dwells within), they obviously heard it directly through the inner link, not the external or physical ears!

Second, these Men of Truth then gave this “Baanee” to us, translated in our human languages (in Akhar-ਅੱਖਰ, letters) available to them at that time. Thus: ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥.

The Gurbani tells us that anything and everything that can be seen with our physical eyes is under the influence of Maya (i.e., limited…), including all humans and their worldly languages (letters-ਅੱਖਰ). In other words, all forms appear in Maya-medium only.

As all human languages are in the influence of Maya (i.e., limited…), the written form of the Gurbani that was given to us is in the form of the milk, that is, butter plus Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ“). Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ“) is none other than Maya. Thus, the written Gurbani (letters or Akhar-ਅੱਖਰ) can be heard with the external or physical ears; can be seen with our physical eyes; and can be spoken with our physical tongue.

But, the Gurbani cannot be understood properly with Budhi or intellect tainted with duality or Mayaic hunger.

ਗੁਰਮੁਖਿ ਬੋਲੈ ਤਤੁ ਬਿਰੋਲੈ ਚੀਨੈ ਅਲਖ ਅਪਾਰੋ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੈ ਸਬਦੁ ਵਸਾਏ ਤਾ ਮਨਿ ਚੂਕੈ ਅਹੰਕਾਰੋ ॥: By becoming the Gurmukh, (who) speaks and churns the Essence (Tatt Giaan-ਤੱਤ ਗਿਆਨ), and realizes the Unseen, the Infinite (Mool). When one enshrines the Shabad within, he eradicates (the spell of) the three qualities of Maya from his mind, and then his mind is rid of egotism (sggs 944).

The Gurbani indicates that only those who become the Gurmukh fully transcend Mayaic intellect, and thus eat the BUTTER (of Tatt Giaan-ਤੱਤ ਗਿਆਨ, ਤੱਤ ਵਸਤ ਦਾ ਗਿਆਨ, ਬ੍ਰਹਮ ਗਿਆਨ, ਨਿਰਾਕਾਰੀ ਗਿਆਨ, Aatam-Giaan, Gurmat, Divine Knowledge, Spiritual Wisdom…), rest of us just drink the Lassee (whey-ਲੱਸੀ or “Chhaachh-ਛਾਛ”) or Maya: Karamkaand, Bhekh, cheating in the name of Gurbani or Dharma (ਠੱਗੀ) …!

ਘ੍ਰਿਤ ਕਾਰਨ ਦਧਿ ਮਥੈ ਸਇਆਨ ॥ ਜੀਵਤ ਮੁਕਤ ਸਦਾ ਨਿਰਬਾਨ ॥: For the sake of Ghee, wise people churn milk. Those who are Jeevan Mukat (liberated while yet alive in the world) are forever in the state of Nirvaanaa (the state devoid of mind’s imaginations or Maya’s Phurne…). (sggs 1167).

ਗੁਰਬਾਣੀ ਲਾਗੇ ਤਿਨ੍ਹ੍ਹ ਹਥਿ ਚੜਿਆ ਨਿਰਮੋਲਕੁ ਰਤਨੁ ਅਪਾਰਾ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਤੋਲਕੁ ਪਾਇਆ ਤੇਰੀ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਸਮੁੰਦੁ ਵਿਰੋਲਿ ਸਰੀਰੁ ਹਮ ਦੇਖਿਆ ਇਕ ਵਸਤੁ ਅਨੂਪ ਦਿਖਾਈ ॥: This priceless, incomparable jewel (of the Naam – Upadesh or the Divine Wisdom of the Gurbani) comes into the hands of those who are applied to the Gurbani (i.e. connected to its Upadesh or spiritual Knowledge). Their Hearts get filled with the treasures of Bhagti, and attain the unequable Naam. When I churned the body-ocean (through applying the Gurbani – “ਗੁਰਬਾਣੀ ਲਾਗੇ”), I was shown the Incomparable Substance (which resides within). (sggs 442).

Thus, the Gur-Shabad urges us to churn the Gurbani to extract the Butter of the Aatm-Giaan (Divine Knowledge, Spiritual Wisdom…) from it. From a Spiritual standpoint, the process of churning is referred to constant Shabad-Vichaar (Reflections on the Gur-Shabad) By churning this churn of the Gur-Shabad (ਰਿੜਕ ਕੇ, ਨਿਤਾਰ ਕੇ, ਪੜਤਾਲ ਕੇ, ਖੋਜ ਕੇ, ਵਿਚਾਰ ਕੇ…), we can separate our Mool (Joti…) from the conditioned-self (body-consciousness, Maya or Mayaic Budhi, ego-self, Haumai, etc.).

Since Baanee is the Guroo (“ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ”), “Gur Ke Charan” is none other than the Giaan of the Gurbani (Divine Knowledge or Spiritual Wisdom of the Gurbani). “Dhoi Dhoi” literally means by washing and washing (i.e., washing over and over again). Now, how can one go about washing the “Gur Ke Charan“, which is none other than the Giaan of the Gurbani? This is where the “churning” of the Gurbani comes in handy. Here we are urged to churn the Gurbani over and over again, UNTILL ALL THE TRACES OF MAYA ARE WASHED AWAY OR REMOVED FROM ITS GIAAN, leaving only the Essence of the Divine Knowledge (ਤੱਤ ਗਿਆਨ) behind!!! Then, the Gurbani asks us to drink it in (“Peevaa“) – meaning, continually remember it and live it (ਸਮਝ ਕੇ ਮੰਨਣਾਂ, ਤੇ ਮੰਨ ਕੇ ਲਗਾਤਾਰ ਉਸਤੇ ਚਲਣਾਂ).

This is like chewing the steel balls! Since it’s not easy, the majority of us instead get attracted to Karamkaand (useless rituals), Bhekh (robes), titles, man-made codes, using the Gurbani as business (ਧੰਧਾ, “ਰੋਟੀਆ ਕਾਰਣਿ”), and so on. The Gurbani rejects all this Mayaic circus of our doubt-ridden mind. The Gurbani’s requirement is:

ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥ ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥: First, accept death (of the Mayaic or ego-mind; i.e., it’s the mind that must first die!), and give up any hope of life (i.e., give up attachment to Maya or the body, Bikaar…). Become the dust of the feet of all (humble…), then (you) can come near me. ||1|| (sggs 1102).

Once stabilized in a complete Understanding (i.e., spiritual Knowledge, Aatam-Giaan, Brahm-Giaan…), then there is no need to churn the milk for that Jeeva! The Gurbani confirms:

ਜਹ ਸਰਬ ਕਲਾ ਆਪਹਿ ਪਰਬੀਨ ॥ ਤਹ ਬੇਦ ਕਤੇਬ ਕਹਾ ਕੋਊ ਚੀਨ ॥: When He Himself was Competent and all-wise (all-knowing…), then no one reflected on Vedas (books of Hindus) and Kateb (books of Muslims! (sggs 291).

Thank you. I read your blog every chance I get because it brings so much peace into my life. I do have one question. Does the Gurbani mention how to deal with disabilities. I see so many children with autism and it is very disheartening. I know that there is a person inside them, how do we try to reach them. My faith is very strong but as a parent how does one continue to see a child suffer. Please refer me to any shabads or passages in the Gurbani that can help me deal with this issue.

Well I understand the meaning of •ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ ॥: as
First there is “PARAM TATu” being refered as Makhanu and therearfter
the Vibrations or Taran of this Param Tatu being refered as Milk(Dudhu)
One is required to acquire “PARAM TATu” by connecting oneself thru Milk(Dudhu
Which can be considered as Banee.
Further I understand the “PARAM TATu” as the WORD GuROO and the MILK (BANEE)
as GuR.
So one can observe that Gurbanee is all about GuROO/GuR only.
Prakash.S.Bagga

An excellent and remarkable explanation of linkage between butter and lassi in the light of Gurbani and gurmat.We infact fail very miserably, just even to identify maya and its influences on our lives.Guru Amardass ji has very kindly said ” eh maya jit har visrey, moh upjaey,bhaou duja layea”.Any worldly activity or relation which leads us to forget the Mool is maya, may it be my business, wife, children,karamkands,friends, status,wealth etc etc….

Vir Jio, I sincerely applaud your endless efforts to drive home the hidden message so eloquently.

The verse “ਪ੍ਰਥਮੇ ਮਾਖਨੁ ਪਾਛੈ ਦੂਧੁ” did desreve an in-depth anlysis, which this piece has done full justice to.

The supporting explanation of the verse “ਗੁਰ ਕੇ ਚਰਣ ਧੋਇ ਧੋਇ ਪੀਵਾ” and then linking it to the churning process is so effectual.

Vir Jio, your articles / blog pieces are becoming so rich (because of the vast Gurbani content they embrace) that I have to read them over and over (sort of ‘churn’ them ) to envisage the complete message. You are trully blessed. May Waheguru keep showering His blessings onto you so that you can continue to help us through the arduent ‘churning’ process.